ABC's of the Omer

The significance, customs and mechanics of counting the Omer.

In the days of the Holy Temple, the Jewish people would bring a barley offering on the second day of Passover (Leviticus 23:10). This was called the "Omer" (literally, "sheaf") and in practical terms would permit the consumption of recently-harvested grains.

Starting on the second day of Passover, the Torah (Leviticus 23:15) says it is a mitzvah every day to "count the Omer" – the 50 days leading up to Shavuot. This is an important period of growth and introspection, in preparation for the holiday of Shavuot which arrives 50 days later.

Shavuot is the day that the Jewish people stood at Mount Sinai to receive the Torah, and as such required a seven-week preparation period. The commentators say that we were freed from Egypt only in order to receive the Torah and to fulfill it. Thus we were commanded to count from the second day of Pesach until the day that the Torah was given – to show how greatly we desire the Torah.

How to Count the Omer

The Omer is counted every evening after nightfall (approx. 30 minutes after sunset), which is the start of the Jewish 'day.' (In the synagogue it is counted toward the end of the Maariv service.) If a person neglected to count the Omer one evening, he should count the following daytime, but without a blessing.

To properly 'count the Omer,' you must say both the number of days and the weeks. For example:

On days 1-6, we say only the number of days. For example:

"Today is 4 days of the Omer."

On days which are complete weeks – e.g. 7, 14, 21 – we say as follows, for example:

"Today is 21 days, which is 3 weeks of the Omer."

On all other days, we say, for example:

"Today is 33 days, which is 4 weeks and 5 days of the Omer."

(Since you must recite the blessing before you count, don't mention the count for that night beforehand.)

Blessed are You, God, King of the Universe, Who made us holy with His commandments, and commanded us on the counting of the Omer.

The Omer may be counted with a blessing only if both of the following conditions have been met:

you count the Omer during the evening, and

you have not missed counting any of the days so far

This means to say that if a person neglected to count the Omer for an entire day and did not recall until the following evening, he should continue counting on subsequent days – but without a blessing.

Why can't you "continue counting with a blessing" if you miss counting one day?

The reason is because regarding the Omer, the Torah writes: "Seven weeks, they shall be complete" (Leviticus 23:15). Thus according to many authorities, if one missed counting any day, the 7-week period can no longer be considered 'complete'.

The Talmud tells us that Rabbi Akiva had 24,000 students who tragically died during the Omer period, because they did not treat each other with sufficient respect. Therefore, for the 33 days from Passover until Lag B'Omer, we observe these signs of mourning:

no weddings

not listening to instrumental music, either live or recorded (vocal music is permitted)

no haircuts or shaving, unless for business purposes

[Note: According to some customs, the 33-day mourning period begins a few weeks later on the first of Iyar, and ends on the third of Sivan.]

48 Ways

Each day of the Omer is related to a different level of the kabbalistic "Sefirot," the emanations through which God interacts with the world. (see: Kabbalah 101) Each of the seven weeks is associated with one of seven Sefirot, and each day within each of the seven weeks is associated also with one of the same seven Sefirot – thus creating 49 permutations. Each day during the Omer, we focus on a different aspect of the Sefirot, with the hopes of attaining spiritual improvement in that specific area.

Specifically, since Rabbi Akiva's students showed a lack of proper respect, during the Omer period we try to look for the best way to treat our family, friends and acquaintances, so that we may make a "tikkun" (spiritual correction) on the mistakes of the past.

The Talmud (Avot 6:5) says that "Torah is acquired through 48 ways." Thus during the weeks leading up to Shavuot, many have the custom to prepare to "receive the Torah" by studying the 48 Ways. One popular method is to learn a lesson each day of Rabbi Noah Weinberg's series, the "48 Ways"; there is both a text and audio version available online.

Lag B'Omer

Lag B'Omer, the 33rd day of the Omer ('Lag' has a numerical value of 33), marks the date of death of one of the greatest Talmudic sages, Rabbi Shimon Bar Yochai. This is a day of great celebration, because tradition says that on his death bed Rabbi Shimon revealed the secrets of the Zohar, the primary book of Jewish mysticism (kabbalah).

For centuries, Lag B'Omer has been a day of pilgrimage to the tomb of Rabbi Shimon in the Galilee town of Meiron. In one day, an estimated 250,000 Jews visit Meiron – dancing, praying, and celebrating the wonderful spiritual gifts that Rabbi Shimon bequeathed to us. Many people camp out for days beforehand in anticipation.

To celebrate Lag B'Omer, Jews from around Israel light bonfires, to commemorate the great mystical illuminations that Rabbi Shimon revealed. For weeks before, Israeli children scavenge wood to arrange as impressive sculptures – often 20 and 30 feet high. Great public celebrations are held and the wood towers are burned on Lag B'Omer.

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About the Author

Rabbi Shraga Simmons spent his childhood trekking through snow in Buffalo, New York. He holds a degree in journalism from the University of Texas at Austin, and rabbinic ordination from the Chief Rabbi of Jerusalem. In 1997 he became the founding editor of Aish.com, and later the founder and director of the Torah study website, JewishPathways.com.

An expert on media bias, Simmons was the founding editor of HonestReporting.com, building it into a leading database of pro-Israel activists, where his work was cited by the New York Times as effecting sweeping changes in Mideast media coverage. He is the author of the definitive treatment of the topic, David & Goliath: The Explosive Inside Story of Media Bias in the Israeli-Palestinian Conflict (2012), which James Taranto of the Wall Street Journal calls "of crucial importance for the future of the Middle East."

In 2012, Simmons produced the critically-acclaimed short film, "Red Line on Iran," outlining a peaceful solution to stopping nuclear proliferation in the Middle East.

Rabbi Simmons currently serves as the Director of Aish Communications, handling all marketing, public relations and media activities for Aish HaTorah International.

Visitor Comments: 9

we should be proud of it and stand tall and proud of our heritage, Mariana Grinblat, M.Sc., M. Eng.

(8)
Anonymous,
May 17, 2011 10:02 PM

great advice

please include Sepharadi pronounciation when you transliterate for the Sepharadi audience. The 2nd custom commences 11 days later not several weeks later. otherwise it is grea

(7)
talia,
May 9, 2011 12:51 AM

response to marceia zack

so far as i know, according to all views, women are allowed to do the mitzvah of counting the omer, and many authorities say that women should count with a blessing. however, according to some opinions (which sephardim hold by), women should not recite a blessing before counting. even without a blessing, counting the omer is an admirable and worthy practice. hope that helps...happy counting!

(6)
Dusan,
April 30, 2011 1:50 AM

depth of appreciation

I wish to say that by following the sephiroth for each day, and considering deeply the meaning and importance of each sephira, I was so excited to continue the count, looking forward to the next day; it has been a truly amazing and enlightening experience every time. It also makes the necessity of the count even more meaningful.

(5)
Anonymous,
April 27, 2011 6:42 PM

Learning

Helpful in gaining understanding.

(4)
marceia zack,
April 21, 2011 3:02 PM

Thank you so much for explaining this.....you really made it easy to understand. A question if anyone knows the answer to.....what is a womans obligation in regards to counting and whether to use the blessing when counting?

(3)
harriet,
May 22, 2008 1:34 AM

Thank you aish.com

(2)
BARBARA,
May 14, 2008 3:35 AM

your explanation in English was
excellent. Hope to hear from
you soon. Best regards Barbara

(1)
Anselmo Leveau,
April 26, 2006 12:00 AM

Shalom everybody on AISH.COM, well... I do not speak english as well as you, but, my comment for the article about "ABC of the Omer" It is really good... specially for somebody like me, 'cause I`m coming back to my jewish roots therefore this kind of teachings are blessings from G'd. So, I want to thankz to you for this web site, Shalom aleijem.
P.D: I'm writing you from Peru.

I just got married and have an important question: Can we eat rice on Passover? My wife grew up eating it, and I did not. Is this just a matter of family tradition?

The Aish Rabbi Replies:

The Torah instructs a Jew not to eat (or even possess) chametz all seven days of Passover (Exodus 13:3). "Chametz" is defined as any of the five grains (wheat, spelt, barley, oats, and rye) that came into contact with water for more than 18 minutes. Chametz is a serious Torah prohibition, and for that reason we take extra protective measures on Passover to prevent any mistakes.

Hence the category of food called "kitniyot" (sometimes referred to generically as "legumes"). This includes rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds. Even though kitniyot cannot technically become chametz, Ashkenazi Jews do not eat them on Passover. Why?

Products of kitniyot often appear like chametz products. For example, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Also, chametz grains may become inadvertently mixed together with kitniyot. Therefore, to prevent confusion, all kitniyot were prohibited.

In Jewish law, there is one important distinction between chametz and kitniyot. During Passover, it is forbidden to even have chametz in one's possession (hence the custom of "selling chametz"). Whereas it is permitted to own kitniyot during Passover and even to use it - not for eating - but for things like baby powder which contains cornstarch. Similarly, someone who is sick is allowed to take medicine containing kitniyot.

What about derivatives of kitniyot - e.g. corn oil, peanut oil, etc? This is a difference of opinion. Many will use kitniyot-based oils on Passover, while others are strict and only use olive or walnut oil.

Finally, there is one product called "quinoa" (pronounced "ken-wah" or "kin-o-ah") that is permitted on Passover even for Ashkenazim. Although it resembles a grain, it is technically a grass, and was never included in the prohibition against kitniyot. It is prepared like rice and has a very high protein content. (It's excellent in "cholent" stew!) In the United States and elsewhere, mainstream kosher supervision agencies certify it "Kosher for Passover" -- look for the label.

Interestingly, the Sefardi Jewish community does not have a prohibition against kitniyot. This creates the strange situation, for example, where one family could be eating rice on Passover - when their neighbors will not. So am I going to guess here that you are Ashkenazi and your wife is Sefardi. Am I right?

Yahrtzeit of Rabbi Moses ben Nachman (1194-1270), known as Nachmanides, and by the acronym of his name, Ramban. Born in Spain, he was a physician by trade, but was best-known for authoring brilliant commentaries on the Bible, Talmud, and philosophy. In 1263, King James of Spain authorized a disputation (religious debate) between Nachmanides and a Jewish convert to Christianity, Pablo Christiani. Nachmanides reluctantly agreed to take part, only after being assured by the king that he would have full freedom of expression. Nachmanides won the debate, which earned the king's respect and a prize of 300 gold coins. But this incensed the Church: Nachmanides was charged with blasphemy and he was forced to flee Spain. So at age 72, Nachmanides moved to Jerusalem. He was struck by the desolation in the Holy City -- there were so few Jews that he could not even find a minyan to pray. Nachmanides immediately set about rebuilding the Jewish community. The Ramban Synagogue stands today in Jerusalem's Old City, a living testimony to his efforts.

It's easy to be intimidated by mean people. See through their mask. Underneath is an insecure and unhappy person. They are alienated from others because they are alienated from themselves.

Have compassion for them. Not pity, not condemning, not fear, but compassion. Feel for their suffering. Identify with their core humanity. You might be able to influence them for the good. You might not. Either way your compassion frees you from their destructiveness. And if you would like to help them change, compassion gives you a chance to succeed.

It is the nature of a person to be influenced by his fellows and comrades (Rambam, Hil. De'os 6:1).

We can never escape the influence of our environment. Our life-style impacts upon us and, as if by osmosis, penetrates our skin and becomes part of us.

Our environment today is thoroughly computerized. Computer intelligence is no longer a science-fiction fantasy, but an everyday occurrence. Some computers can even carry out complete interviews. The computer asks questions, receives answers, interprets these answers, and uses its newly acquired information to ask new questions.

Still, while computers may be able to think, they cannot feel. The uniqueness of human beings is therefore no longer in their intellect, but in their emotions.

We must be extremely careful not to allow ourselves to become human computers that are devoid of feelings. Our culture is in danger of losing this essential aspect of humanity, remaining only with intellect. Because we communicate so much with unfeeling computers, we are in danger of becoming disconnected from our own feelings and oblivious to the feelings of others.

As we check in at our jobs, and the computer on our desk greets us with, "Good morning, Mr. Smith. Today is Wednesday, and here is the agenda for today," let us remember that this machine may indeed be brilliant, but it cannot laugh or cry. It cannot be happy if we succeed, or sad if we fail.

Today I shall...

try to remain a human being in every way - by keeping in touch with my own feelings and being sensitive to the feelings of others.

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